Rif Pesachim 18a {Pesachim 53a continues ... 55b}

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18a

{Pesachim 53a continues}

to each gedi mekulas on the night of Pesach. They sent to him: If you were not Todus we would decree upon you niduy {=cherem} for you are feeding Israelites sacrifices outside {the appropriate place}.
And Todus of Rome was a great man. And furthermore, he cast merchandise into the pockets of Torah scholars {=gave them opportunities for trading}.
For Rabbi Yochanan said: Whoever casts merchandise into the pockets of Torah scholars will be privileged to sit in the Heavenly Academy, for it is stated {Kohelet 7:12}:

יב כִּי בְּצֵל הַחָכְמָה, בְּצֵל הַכָּסֶף; וְיִתְרוֹן דַּעַת, הַחָכְמָה תְּחַיֶּה בְעָלֶיהָ

12 For wisdom is a defence, even as money is a defence; but the excellency of knowledge is, that wisdom preserveth the life of him that hath it.

We learn at the end of shenei dayanei edut {Ketubot 111b}: It is written {Devarim 4:4}:

ד וְאַתֶּם, הַדְּבֵקִים, בַּה', אֱלֹקֵיכֶם--חַיִּים כֻּלְּכֶם, הַיּוֹם.

4 But ye that did cleave unto the LORD your God are alive every one of you this day.

Now is it possible for a man to cleave to the Divine Presence? Was it not already stated {later in the same perek}:

כד כִּי ה' אֱלֹקֶיךָ, אֵשׁ אֹכְלָה הוּא: אֵל, קַנָּא

24 For the LORD thy God is a devouring fire, a jealous God.

rather, anyone who marries off his daughter to a Torah scholar, and anyone who gives trade to a Torah scholar, and anyone who gives benefit to a Torah scholar from his possessions, Scriptures considers it as if he has cleaved to the Divine Presence.

{Pesachim 74a}
The Sages learnt {in a brayta}: What is a gedi mekulas? That which you roast it whole. If you cut off a limb or a limb was boiled, this is not a gedi mekulas.

{Pesachim 53b resumes}
"In a place where they are accustomed to light the lamp...":
It was taught {tana}: Both those who say to light and those who say not to light intend one thing - separation from sexual relations.
{Since if the light is on, he may see his wife and desire her. And it was not the practice to engage in sexual relations with the light on, and so lighting a light is also something which separates from sexual relations.}

{Pesachim 54b}
Mishna:
In a place where they are accustomed to do work on the 9th of Av, we may do so. In a place where they are accustomed not to do work on the 9th of Av, we do not do so.
And in every place, Torah scholars cease {from doing work on the 9th of Av}.
Rabban Shimon ben Gamliel says: A man may always make himself like a Torah scholar {and not do work on the 9th of Av, and is not mechzeh keyuhara}.
{Pesachim 55a}
And the Sages say: In Judea they used to do work on erev Pesach until midday, and in Galilee they did not work at all {during the day on erev Pesach}. And on the night {of erev Pesach} - Bet Shammai forbid and Bet Hillel allow until daybreak {haneitz hachama}.
Rabbi Meir says: Any work which he began before the 14th he may finish it on the 14th. But he should not begin the work initially on the 14th, even if he is able to finish it.
And the Sages say: Three craftsmen may work on erev Pesach until midday - tailors, hairdressers, and washermen.
Rabbi Yossi bar Yehuda says: Also shoemakers.

Gemara:
It was a question to them:
Did the Mishna speak of when it was for the purpose of the Festival, but not for the purpose of the Festival, even to finish, no? Or perhaps it spoke of when it was not for the purpose of the Festival, but for the purpose of the Festival, we may even start initially. Or perhaps, whether for the purpose of the Festival or not for the purpose of the Festival, he may finish but not begin?

{Pesachim 55b}
Come and hear {a proof}: Rabbi Meir says: Any work which is for the purpose of the Festival he may finish it, but not for the purpose of the Festival he may not finish it. One we may do work on erev Pesach until midday in the polace where they are so accustomed.
We may derive from this that if they were accustomed, yes, but if they were not accustomed, no.
And we may derive from this that for the purpose of the Festival, yes, but if not for the purpose of the festival, no.

Mishna:
We may set up chicken-houses for chickens on the 14th.
If a brood hen ran away, we may return her to her place.
And if she died, we may set another one in her place.

Gemara:
Now that you have said that you may place {a hen in the first place over eggs}, need you mention returning?
Abaye said: The end of the Mishna refers to chol haMoed.
Rav Huna said: They only learnt within 3 days of her rebellion, such that her heat {=desire to hatch eggs} has not left her, and after 3 days of her initial sitting, such that the eggs are entirely spoiled {and cannot be eaten if they do not hatch}. But after 3 days of her rebellion, where the heat has left her, or before 3 days of her initial sitting, where the eggs are not entirely spoiled, we do not return {the hen}.

Mishna:
We may sweep dung from under the legs of an animal on the 14th, but on the Festival, we move it to the sides.
We may bring vessels to and from an artisan's house even though they are not for the purpose of the Festival.

Gemara:
{see different girsa of this brayta in the gemara}
The Sages learnt {in a brayta}: The dung in a courtyard may be moved to the side. And if the courtyard becomes like a stable, they may take it out to the dunghill.

"We may bring vessels to and from an artisan's house even though they are not for the purpose of the Festival":
Rav Papa said: Rava would test us as follows: We learn {in the Mishna} "We may bring vessels to and from an artisan's house even though they are not for the purpose of the Festival." But the following contradicts it: "We may not bring vessels from an artisan's house. And if he was worried about them lest they get stolen, he may remove them into another courtyard." And we answered about it that this is no contradiction. Here is on the 14th and here is on chol haMoed. On the 14th we may bring, while on chol haMoed we may not bring unless it is for the purpose of the Festival.
And so is the halacha.
END PEREK FOUR - makom shenahagu